G
Georges
Guest
I would like to throw a personal challenge to Solo to read the article I put together explaining ELOHIM and what it means...I respectfully ask that no one besides Solo reply because I want to see if he can honestly refute the points in the article....and ask the mods to keep this thread open for all to read if they choose.
Solo....You certainly type as someone who has authority. I challenge you to read the article line for line and comment on each. I want to see if you can change my opinion......of course a coward would decline the invitation.
Deu 6:4: Hear, O Israel: The LORD our God is one LORD
Hear, Israel: The LORD our God is one LORD
shama Yisra'el Yehovah elohiym ‘echad Yehovah
[08085] [03478] [03068] [430] [0259] [03068]
In other words.....
Deu 6:4: Hear, Israel: Jehovah our Elohim is one Jehovah
Important Terms to be defined by Strong’s:
1) [03068]Jehovah: Jehovah = "the existing One"
1. The proper name of the one true God
2) [0430] Elohim: God
1. Elohim
plural)
a) rulers, judges
b) divine ones
c) angels
d) gods
2. Elohim: (singular meaning)
a) god, goddess
b) godlike one
c) works or special possessions of God
d) the (true) God
e) God
3. [0410] EL: God
1) god, god-like one, mighty one
a) mighty men, men of rank, mighty heroes
b) angels
c) god, false god, (demons, imaginations)
d) God, the one true God, Jehovah
4. [0259] Echad: One
1) one (number)
a) one (number)
b) each, every
c) a certain
d) an (indefinite article)
e) only, once, once for all
f) one...another, the one...the other, one after another, one by one
g) first
Terms for the names Jehovah, God, and God as defined in Judaism:
1. Jehovah: YHWH
Of the names of God in the Old Testament, that which occurs most frequently (6,823 times) is the so-called Tetragrammaton, Yhwh ( ), the distinctive personal name of the God of Israel. This name is commonly represented in modern translations by the form "Jehovah".
If the explanation of the form above given be the true one, the original pronunciation must have been Yahweh ( ).
Note (GWS): Jehovah (Yahweh, YHVH) is also known as El when YHVH is not to be used. Yahweh is the personal name of God that separates him from the Elohim (sons of God).
2. God: Elohim
….In the Levantine (ancient Middle East) pantheon, the Elohim are the sons of El the ancient of days (olam) assembled on the divine holy place, Mount Zephon (Jebel Aqra). This mountain, which lies in Syria, was regarded as a portal to its heavenly counterpart. The Elohim are ruled by the El called Hadad the most high (elyon) who was known among the common people as "the master" ("Baal"). Assembled on the holy mountain of heaven and ruled by one, the pantheon (Elohim) acts as one.
….A common name of God in the Hebrew Bible is Elohim (Hebrew: אלהים); as opposed to other names mentioned in this article, this name also describes gods of other religions.
….Despite the -im ending common to many plural nouns in Hebrew, the word Elohim, when referring to God is grammatically singular, and regularly takes a singular verb in the Hebrew Bible. It is argued that the word elohim had an origin in a plural grammatical form. When the Hebrew Bible uses elohim not in reference to God, it usually takes plural forms of the verb.
Note (GWS): The first paragraph is given in reference to terms related to the geographic area. It is employed here to show the hierarchy of the Elohim. The Elohim are the sons of El, and are ruled by him. The second paragraph affirms that God, when the verse is inferring singularity, is part of the Elohim (as the leader of the divine group). The third paragraph states that Elohim, when used in plurality, refers to a “divine group†(i.e. angels et al) and may include God as the verse needs.
3. God (Yahweh): EL
The word El ( ) appears in Hebrew, as an ordinary name of God. It is used in both the singular and plural, both for other gods and for the God of Israel.
Note (GWS): EL is Yahweh (YHVH) who is the Christian Jehovah. Yahweh (Jehovah) is part of the Elohim (the sons of El) as their ruler, yet the Elohim (the sons of El) are not Yahweh (Jehovah). To the ancient Israelites, it was forbidden to call God by his personal name. To prevent an accidental breaking of the 4th commandment, they called him by descriptive titles…one of these title names for YHVH is EL SHADDAI which translates as Almighty God. EL (Jehovah) SHADDAI (Almighty) would be used instead of YHVH SHADDAI.
4. One: Echad
(GWS) In regard to the verse above, One (Echad), doesn’t mean that Jehovah and Elohim are One, as in “one and the same†rather, One refers to “Number Oneâ€Â, the First in Order, the First in Hierarchy. In other words Jehovah is the Leader of the Elohim. This verse is a very important concept needed. Why? I believe it was because, the Israelites had just left polytheistic Egypt and were about to enter polytheistic Canaan. God needed to make it clear to the Israelites that He alone was El, and that he was above the heavenly entities (Elohim).
Note (GWS): To explain the relationship between Jehovah (Yahweh) and the Elohim, I will use the President and Congress of the United States in a rough but workable comparison. I do realize that the three branches of the government are a checks and balance system where one branch is no more powerful than the others, however in this example, I will submit that the President is the most powerful position and will use that in the example below. I will insert the Jewish terms next to the group names I’ll be using.
1. Elohim: The Congress of the USA including (but not necessarily) the President.
2. El: The title/position of President of the USA as leader of the Congress.
3. Jehovah (YHVH): The personal name of the President (ie George Bush).
The Scenario for the Jewish interpretation of Elohim is as follows:
George Bush (Jehovah) is the President (EL) of the United States of America. He, George Bush (Jehovah) is the leader (EL) over Congress (Elohim). George Bush (Jehovah) as leader (El) over Congress (Elohim) is actually part of the Congress (Elohim). That makes George Bush (Jehovah) part of the Congress (Elohim), yet separately its leader (EL).
Jehovah (God) is part of the Elohim (God, in Christian terms, Divine Ones in Judsaism) and rules over the Elohim. Who are the Elohim? Refer to the Strong’s definition listed above and you will find it includes a group of heavenly beings including angels…I submit that the Messiah as a divine being is among the group of Elohim.
Again, using the analogy of the President and Congress of the USA, I will include the Messiah as part of the Elohim (Godhead, sons of God). Jesus (Vice President) serves under EL (President) yet he, Jesus, is above the Elohim (Congress) in hierarchal order. However, as the Vice President is above the Congress, he is by definition part of the Congress. Just as the President is above Congress, yet he is by definition part of Congress. The Elohhim are one….in that they serve Jehovah, who is number 1 in it’s hierarchy.
In another bad but workable comparison, Deu 6:4 paraphrased states:
“Hear O USA, George Bush your Congressman, is the only George Bushâ€Â.
Or,
“Hear O USA, George Bush your Congressman is the Leaderâ€Â.
Where George Bush is the personal name of the Leader of Congress, and Congress consists of a group of individuals who are above the common man. The repeat of George Bush affirms that he alone is the number One man, and that there is only one George Bush.
The Problem: Interpretation of definitions
Trinitarian Christianity interprets “Elohim†as “God (Father), God (Son), God (HS)â€Â. A three in one Godhead. This meets their need of having the Old Testament prove that Jesus as God in their definition of the Godhead. However, none of the Hebrew definitions of “Elohim†as given by Strong’s Concordance include “God (Son) and God (HS)â€Â. Having said that, since Elohim is a plural of El, in the Trinitarian thought process, something must fill that void to make the trinity work in this verse. In other words they need to make a plural, single, yet plural. Thus, they add their own definition to “Elohimâ€Â, in other words, they disregard the definitions as given above, and add “God (Son) and God (HS)â€Â, instead of Jehovah, Messiah, and the Angel’a (divine ones). That works if you disregard Judaism and insert your own definition of “Elohim†to fit your cause.
Judaism on the other hand doesn’t consider the HS as a person so it can’t be included in the Elohim. The Messiah does however fit as part of the Elohim because he is a divine being. What are counted as Elohim in Judaism include divine beings such as the preincarnate Messiah, and the angels.
Now that it has been established that Elohim means God Family (or divine group) meaning a range of heavenly entities, we can establish who the Messiah is and that he is not Jehovah, but he is part of the Elohim (Heavenly Group).
Part 2: Who is the Messiah?
As part of the Elohim as defined above, excerpt’s from the Jewishencyclopedia.com article on “Messiah†below gives an insight on the preincarnate Messiah as part of “the†Elohim:
1. The Heavenly Messiah:
The oldest apocalypse in which the conception of a preexistent heavenly Messiah is met with is the Messiological section of the Book of Enoch (37-71) of the first century B.C. The Messiah is called "the Son of Man," and is described as an angelic being, his countenance resembling a man's, and as occupying a seat in heaven beside the Ancient of Days (46:1), or, as it is expressed in (39:7), "under the wings of the Lord of spirits."
*(Note GWS): Messiah is described as a divine one (Elohim) who sits beside (a supporting position) Jehovah (EL). The Book of Enoch was a very important religious document in the centuries surrounding the birth of Jesus. It is even referenced to in Jude 1:14, so its weight is important.
In ch. 48:3, 6, 49:2b it is stated that "His name was called before the Lord of spirits before the sun and the signs of the zodiac were created, and before the stars of heaven were made"; that "He was chosen and hidden with God before the world was created, and will remain in His presence forevermore". He is represented as the embodiment of justice and wisdom and as the medium of all God's revelations to men (46:3; 49:1, 2a, 3). At the end of time the Lord will reveal him to the world and will place him on the throne of His glory in order that he may judge all creatures in accordance with the end to which God had chosen him from the beginning. When he rises for the judgment all the world will fall down before him, and adore and extol him, and give praise to the Lord of spirits. The angels in heaven also, and the elect in the Garden of Life, will join in his praise and will glorify the Lord. "He will judge all hidden things, and no one will be able to make vain excuses to him"; he will judge also Azazel, with all his associates and all his hosts. The wicked ones of the earth, especially all kings and potentates, he will give over to damnation, but for the just and chosen ones he will prepare eternal bliss, and he will dwell in their midst for all eternity (45:3, 4; 46:4-6; 48:4-10; 49:4; 51:3; 55:4; 61:7- 62:14).
2. Heavenly Preexistence of the Messiah:
The conception of the preexistent Messiah is met with in Pesiḳ. R. 33, 36. In accordance with the Messiological section of Enoch the former of these two passages says: "At the beginning of the creation of the world was born the King Messiah, who mounted into God's thoughts before the world was made"; and in the latter passage it is related that God contemplated the Messiah and his works before the creation of the world and concealed him under His throne; that Satan, having asked God who the Light was under His throne, was told it was the one who would bring him to shame in the future, and, being then allowed, at his request, to see the Messiah, he trembled and sank to the ground, crying out, "Truly this is the Messiah who will deliver me and all heathen kings over to hell." God calls the Messiah "Ephraim, my righteous Messiah."
The preexistent Messiah is presented also in the Haggadah (Pes. 54a; Ned. 39a; Yalḳ. i. 20; et al.), where the name of the Messiah is included among the seven things created before the world was made, and where he is called "Yinnon," reference being made to Ps 72:17.
3. Memra:
The Christian Interpretation of John 1:1-3:
Jhn 1:1 In the beginning was the Word (Jesus), and the Word (Jesus) was with God, and the Word (Jesus) was God.
Jhn 1:2 The same (Jesus) was in the beginning with God.
Jhn 1:3 All things were made by him (Jesus); and without him (Jesus) was not any thing made that was made.
The Jewish Interpretation of John 1:1-3:
Jhn 1:1 In the beginning was the (Memra), and the (Memra) was with Jehovah, and the (Memra) was Elohim(part of the heavenly group).
Jhn 1:2 The (Memra) was in the beginning with Jehovah.
Jhn 1:3 All things were made by the (Memra); and without the (Memra) was not any thing made that was made.
Note (GWS): By using the Jewish interpretation of the terms defined in Deu 6:4, John 1:1-3 takes on a whole different meaning than given by the traditional Christian interpretation. In Western interpretation of the Greek translation, John 1:1 can only be interpreted in terms of “Jesus is God†but, since John was a Hebrew, the verse must be translated using Hebrew terms….once this is done, the proper perspective is obtained.
From the article “Memra†as copied from http://www.Jewishencyclopedia.com:
"The Word," in the sense of the creative or directive word or speech of God manifesting His power in the world of matter or mind; a term used especially in the Targum as a substitute for "the Lord" when an anthropomorphic expression is to be avoided.
*(Note GWS): What the opening statement is suggesting is that Jehovah who is Holy, because of his glory, cannot deal with man on a personal/physical level. Therefore the active Memra of God is used in his place when dealing with man.
Biblical Data:
In Scripture "the word of the Lord" commonly denotes the speech addressed to patriarch or prophet (Gen. 15:1; Num. 12:6, 23:5; I Sam. 3:21; Amos 5:1-8); but frequently it denotes also the creative word: "By the word of the Lord were the heavens made" (Ps. 33:6; comp. "For He spake, and it was done"; "He sendeth his word, and melteth them [the ice]"; "Fire and hail; snow, and vapors; stormy wind fulfilling his word"; Ps. 33:9, 147:18, 148:8). In this sense it is said, "For ever, O Lord, thy word is settled in heaven" (Ps. 119:89). "The Word," heard and announced by the prophet, often became, in the conception of the seer, an efficacious power apart from God, as was the angel or messenger of God: "The Lord sent a word into Jacob, and it hath lighted upon Israel" (Isa. 9:7 [A. V. 8], 55:11); "He sent his word, and healed them" (Ps. 107:20); and comp. "his word runneth very swiftly" (Ps. 147:15).
Memra, as the Personification of the Word:
1. In Apocryphal and Rabbinical Literature:
While in the Book of Jubilees, 12:22, the word of God is sent through the angel to Abraham, in other cases it becomes more and more a personified agency: "By the word of God exist His works" (Ecclus. [Sirach] 42:15); "The Holy One, blessed be He, created the world by the 'Ma'amar'" (Mek., Beshallaḥ, 10, with reference to Ps. 33:6). Quite frequent is the expression, especially in the liturgy, "Thou who hast made the universe with Thy word and ordained man through Thy wisdom to rule over the creatures made by Thee" (Wisdom 9:1; comp. "Who by Thy words causest the evenings to bring darkness, who openest the gates of the sky by Thy wisdom"; . . . "who by His speech created the heavens, and by the breath of His mouth all their hosts"; through whose "words all things were created"; see Singer's "Daily Prayer-Book," pp. 96, 290, 292). So also in IV Esdras 6:38 ("Lord, Thou spakest on the first day of Creation: 'Let there be heaven and earth,' and Thy word hath accomplished the work"). "Thy word, O Lord, healeth all things" (Wisdom 16:12); "Thy word preserveth them that put their trust in Thee" (l.c. 16:26). Especially strong is the personification of the word in Wisdom 18:15: "Thine Almighty Word leaped down from heaven out of Thy royal throne as a fierce man of war." The Mishnah, with reference to the ten passages in Genesis (ch. 1) beginning with "And God said," speaks of the ten "ma'amarot" (= "speeches") by which the world was created (Abot 5:1; comp. Gen. R. 4:2: "The upper heavens are held in suspense by the creative Ma'amar"). Out of every speech ["dibbur"] which emanated from God an angel was created (Ḥag. 14a). "The Word ["dibbur"] called none but Moses" (Lev. R. 1:4, 5). "The Word ["dibbur"] went forth from the right hand of God and made a circuit around the camp of Israel" (Cant. R. 1:13).
Note (GWS): The Memra is “a personified Agentâ€Â, God’s representative as is God himself were there.
2. In the Targum:
In the Targum the Memra figures constantly as the manifestation of the divine power, or as God's messenger in place of God Himself, wherever the predicate is not in conformity with the dignity or the spirituality of the Deity. Instead of the Scriptural "You have not believed in the Lord," Targ. Deut. 1:32 has "You have not believed in the word of the Lord"; instead of "I shall require it [vengeance] from him," Targ. Deut. 18:19 has "My word shall require it." "The Memra," instead of "the Lord," is "the consuming fire" (Targ. Deut. 9:3; comp. Targ. Isa. 30:27). The Memra "plagued the people" (Targ. Yer. to Ex. 32:35). "The Memra smote him" (II Sam. 6:7; comp. Targ. I Kings 18:24; Hos. 13:14; et al.). Not "God," but "the Memra," is met with in Targ. Ex. 19:17 (Targ. Yer. "the Shekinah"; comp. Targ. Ex. 25:22: "I will order My Memra to be there"). "I will cover thee with My Memra," instead of "My hand" (Targ. Ex. 33:22). Instead of "My soul," "My Memra shall reject you" (Targ. Lev. 26:30; comp. Isa. 1:14, 42:1; Jer. 6:8; Ezek. 23:18). "The voice of the Memra," instead of "God," is heard (Gen. 3:8; Deut. 4:33, 36; 5:21; Isa. 6:8; et al.). Where Moses says, "I stood between the Lord and you" (Deut. 5:5), the Targum has, "between the Memra of the Lord and you"; and the "sign between Me and you" becomes a "sign between My Memra and you" (Ex. 31:13, 17; comp. Lev. 26:46; Gen. 9:12; 17:2, 7, 10; Ezek. 20:12). Instead of God, the Memra comes to Abimelek (Gen. 20:3), and to Balaam (Num. 23:4). His Memra aids and accompanies Israel, performing wonders for them (Targ. Num. 23:21; Deut. 1:30, 33:3; Targ. Isa. 63:14; Jer. 31:1; Hos. 9:10 [comp. 11:3, "the messenger-angel"]). The Memra goes before Cyrus (Isa. 45:12). The Lord swears by His Memra (Gen. 21:23, 22:6, 24:3; Ex. 32:13; Num. 14:30; Isa. 45:23; Ezek. 20:5; et al.). It is His Memra that repents (Targ. Gen. 6:6, 8:21; I Sam. 15:11, 35). Not His "hand," but His "Memra has laid the foundation of the earth" (Targ. Isa. 48:13); for His Memra's or Name's sake does He act (l.c. 48:11; II Kings 14:34). Through the Memra God turns to His people (Targ. Lev. 26:90; II Kings 13:23), becomes the shield of Abraham (Gen. 15:1), and is with Moses (Ex. 3:12; 4:12, 15) and with Israel (Targ. Yer. to Num. 10:35, 36; Isa. 63:14). It is the Memra, not God Himself, against whom man offends (Ex. 16:8; Num. 14:5; I Kings 8:50; II Kings 19:28; Isa. 1:2, 16; 45:3, 20; Hos. 5:7, 6:7; Targ. Yer. to Lev. 5:21, 6:2; Deut. 5:11); through His Memra Israel shall be justified (Targ. Isa. 45:25); with the Memra Israel stands in communion (Targ. Josh. 22:24, 27); in the Memra man puts his trust (Targ. Gen. 15:6; Targ. Yer. to Ex. 14:31; Jer. 39:18, 49:11).
Note (GWS): How many of the bolded statements about the Memra can be seen as descriptions of Jesus?
3. Mediatorship:
Like the Shekinah (comp. Targ. Num. 23:21), the Memra is accordingly the manifestation of God. "The Memra brings Israel nigh unto God and sits on His throne receiving the prayers of Israel" (Targ. Yer. to Deut. 4:7). It shielded Noah from the flood (Targ. Yer. to Gen. 7:16) and brought about the dispersion of the seventy nations (l.c. 11:8); it is the guardian of Jacob (Gen. 28:20-21, 35:3) and of Israel (Targ. Yer. to Ex. 12:23, 29); it works all the wonders in Egypt (l.c. 13:8, 14:25); hardens the heart of Pharaoh (l.c. 13:15); goes before Israel in the wilderness (Targ. Yer. to Ex. 20:1); blesses Israel (Targ. Yer. to Num. 23:8); battles for the people (Targ. Josh. 3:7, 10:14, 23:3). As in ruling over the destiny of man the Memra is the agent of God (Targ. Yer. to Num. 27:16), so also is it in the creation of the earth (Isa. 45:12) and in the execution of justice (Targ. Yer. to Num. 33:4). So, in the future, shall the Memra be the comforter (Targ. Isa. 65:13): "My Shekinah I shall put among you, My Memra shall be unto you for a redeeming deity, and you shall be unto My Name a holy people" (Targ. Yer. to Lev. 22:12). "My Memra shall be unto you like a good plowman who takes off the yoke from the shoulder of the oxen"; "the Memra will roar to gather the exiled" (Targ. Hos. 11:5, 10). The Memra is "the witness" (Targ. Yer. 29:23); it will be to Israel like a father (l.c. 31:9) and "will rejoice over them to do them good" (l.c. 32: 41). "In the Memra the redemption will be found" (Targ. Zech. 12:5). "The holy Word" was the subject of the hymns of Job (Test. of Job, 12:3, ed. Kohler).
4. The Jewish Law of Agency:
The Law of Agency deals with the status of a person (known as the agent) acting by direction of another (the principal), and thereby legally binding the principal in his connection with a third person. The person who binds a principal in this manner is his agent, known in Jewish law as sheluaḥ or sheliaḥ (one that is sent): the relation of the former to the latter is known as agency (sheliḥut). The general principle is enunciated thus: A man's agent is like himself (Ḳid. 41b).
1. Appointment:
1. Under the Jewish law an agent may be appointed without the formality of writing, that is, by spoken words; and witnesses are not needed to give effect to these words, except to prove, in case of dispute, that authority had been given, and the extent of such authority. The standard authorities draw this conclusion from the remark in Ḳiddushin, 65b, that witnesses are needed only to meet denials.
Note (GWS): Jesus was given full authority to act on God’s behalf having the criteria met above met in God’s proclaimation:
Mat 17:5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
An agent may appoint a subagent (Ḳid. 41a); but under the Roman, as well as under the English-American law, he can do so only by special authorization. Probably this would also have been the ruling under the rabbinic law; but both the Talmud and the standard authorities are silent as to the conditions allowing the appointment of a subagent.
Note (GWS): Jesus gives authority to his disciples to act as subagents:
Mat 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Act 1:8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
The authority of a subagent is not terminated by the death of the intermediate, but only by the decease of the principal.
Note (GWS): Even though Jesus the Agent of God was crucified, the Apostles who became subagents of Jesus are still the subagents of God.
.
Note (GWS): In Short, the Word (Memra) of Jehovah is his Agent when dealing with man on a personal level. Jehovah mindful that sinful man can not behold him directly and live, sends his Memra to conduct his business. In the Old Testament, Jehovah sent the Memra in the form of an Angel to converse/deal with man. In the New Testement, the Memra in the flesh is none other than Jesus, who being the Agent (sent one) of Jehovah, teaches Torah to his disciples as if God himself were standing there.
Solo....You certainly type as someone who has authority. I challenge you to read the article line for line and comment on each. I want to see if you can change my opinion......of course a coward would decline the invitation.
Deu 6:4: Hear, O Israel: The LORD our God is one LORD
Hear, Israel: The LORD our God is one LORD
shama Yisra'el Yehovah elohiym ‘echad Yehovah
[08085] [03478] [03068] [430] [0259] [03068]
In other words.....
Deu 6:4: Hear, Israel: Jehovah our Elohim is one Jehovah
Important Terms to be defined by Strong’s:
1) [03068]Jehovah: Jehovah = "the existing One"
1. The proper name of the one true God
2) [0430] Elohim: God
1. Elohim
plural) a) rulers, judges
b) divine ones
c) angels
d) gods
2. Elohim: (singular meaning)
a) god, goddess
b) godlike one
c) works or special possessions of God
d) the (true) God
e) God
3. [0410] EL: God
1) god, god-like one, mighty one
a) mighty men, men of rank, mighty heroes
b) angels
c) god, false god, (demons, imaginations)
d) God, the one true God, Jehovah
4. [0259] Echad: One
1) one (number)
a) one (number)
b) each, every
c) a certain
d) an (indefinite article)
e) only, once, once for all
f) one...another, the one...the other, one after another, one by one
g) first
Terms for the names Jehovah, God, and God as defined in Judaism:
1. Jehovah: YHWH
Of the names of God in the Old Testament, that which occurs most frequently (6,823 times) is the so-called Tetragrammaton, Yhwh ( ), the distinctive personal name of the God of Israel. This name is commonly represented in modern translations by the form "Jehovah".
If the explanation of the form above given be the true one, the original pronunciation must have been Yahweh ( ).
Note (GWS): Jehovah (Yahweh, YHVH) is also known as El when YHVH is not to be used. Yahweh is the personal name of God that separates him from the Elohim (sons of God).
2. God: Elohim
….In the Levantine (ancient Middle East) pantheon, the Elohim are the sons of El the ancient of days (olam) assembled on the divine holy place, Mount Zephon (Jebel Aqra). This mountain, which lies in Syria, was regarded as a portal to its heavenly counterpart. The Elohim are ruled by the El called Hadad the most high (elyon) who was known among the common people as "the master" ("Baal"). Assembled on the holy mountain of heaven and ruled by one, the pantheon (Elohim) acts as one.
….A common name of God in the Hebrew Bible is Elohim (Hebrew: אלהים); as opposed to other names mentioned in this article, this name also describes gods of other religions.
….Despite the -im ending common to many plural nouns in Hebrew, the word Elohim, when referring to God is grammatically singular, and regularly takes a singular verb in the Hebrew Bible. It is argued that the word elohim had an origin in a plural grammatical form. When the Hebrew Bible uses elohim not in reference to God, it usually takes plural forms of the verb.
Note (GWS): The first paragraph is given in reference to terms related to the geographic area. It is employed here to show the hierarchy of the Elohim. The Elohim are the sons of El, and are ruled by him. The second paragraph affirms that God, when the verse is inferring singularity, is part of the Elohim (as the leader of the divine group). The third paragraph states that Elohim, when used in plurality, refers to a “divine group†(i.e. angels et al) and may include God as the verse needs.
3. God (Yahweh): EL
The word El ( ) appears in Hebrew, as an ordinary name of God. It is used in both the singular and plural, both for other gods and for the God of Israel.
Note (GWS): EL is Yahweh (YHVH) who is the Christian Jehovah. Yahweh (Jehovah) is part of the Elohim (the sons of El) as their ruler, yet the Elohim (the sons of El) are not Yahweh (Jehovah). To the ancient Israelites, it was forbidden to call God by his personal name. To prevent an accidental breaking of the 4th commandment, they called him by descriptive titles…one of these title names for YHVH is EL SHADDAI which translates as Almighty God. EL (Jehovah) SHADDAI (Almighty) would be used instead of YHVH SHADDAI.
4. One: Echad
(GWS) In regard to the verse above, One (Echad), doesn’t mean that Jehovah and Elohim are One, as in “one and the same†rather, One refers to “Number Oneâ€Â, the First in Order, the First in Hierarchy. In other words Jehovah is the Leader of the Elohim. This verse is a very important concept needed. Why? I believe it was because, the Israelites had just left polytheistic Egypt and were about to enter polytheistic Canaan. God needed to make it clear to the Israelites that He alone was El, and that he was above the heavenly entities (Elohim).
Note (GWS): To explain the relationship between Jehovah (Yahweh) and the Elohim, I will use the President and Congress of the United States in a rough but workable comparison. I do realize that the three branches of the government are a checks and balance system where one branch is no more powerful than the others, however in this example, I will submit that the President is the most powerful position and will use that in the example below. I will insert the Jewish terms next to the group names I’ll be using.
1. Elohim: The Congress of the USA including (but not necessarily) the President.
2. El: The title/position of President of the USA as leader of the Congress.
3. Jehovah (YHVH): The personal name of the President (ie George Bush).
The Scenario for the Jewish interpretation of Elohim is as follows:
George Bush (Jehovah) is the President (EL) of the United States of America. He, George Bush (Jehovah) is the leader (EL) over Congress (Elohim). George Bush (Jehovah) as leader (El) over Congress (Elohim) is actually part of the Congress (Elohim). That makes George Bush (Jehovah) part of the Congress (Elohim), yet separately its leader (EL).
Jehovah (God) is part of the Elohim (God, in Christian terms, Divine Ones in Judsaism) and rules over the Elohim. Who are the Elohim? Refer to the Strong’s definition listed above and you will find it includes a group of heavenly beings including angels…I submit that the Messiah as a divine being is among the group of Elohim.
Again, using the analogy of the President and Congress of the USA, I will include the Messiah as part of the Elohim (Godhead, sons of God). Jesus (Vice President) serves under EL (President) yet he, Jesus, is above the Elohim (Congress) in hierarchal order. However, as the Vice President is above the Congress, he is by definition part of the Congress. Just as the President is above Congress, yet he is by definition part of Congress. The Elohhim are one….in that they serve Jehovah, who is number 1 in it’s hierarchy.
In another bad but workable comparison, Deu 6:4 paraphrased states:
“Hear O USA, George Bush your Congressman, is the only George Bushâ€Â.
Or,
“Hear O USA, George Bush your Congressman is the Leaderâ€Â.
Where George Bush is the personal name of the Leader of Congress, and Congress consists of a group of individuals who are above the common man. The repeat of George Bush affirms that he alone is the number One man, and that there is only one George Bush.
The Problem: Interpretation of definitions
Trinitarian Christianity interprets “Elohim†as “God (Father), God (Son), God (HS)â€Â. A three in one Godhead. This meets their need of having the Old Testament prove that Jesus as God in their definition of the Godhead. However, none of the Hebrew definitions of “Elohim†as given by Strong’s Concordance include “God (Son) and God (HS)â€Â. Having said that, since Elohim is a plural of El, in the Trinitarian thought process, something must fill that void to make the trinity work in this verse. In other words they need to make a plural, single, yet plural. Thus, they add their own definition to “Elohimâ€Â, in other words, they disregard the definitions as given above, and add “God (Son) and God (HS)â€Â, instead of Jehovah, Messiah, and the Angel’a (divine ones). That works if you disregard Judaism and insert your own definition of “Elohim†to fit your cause.
Judaism on the other hand doesn’t consider the HS as a person so it can’t be included in the Elohim. The Messiah does however fit as part of the Elohim because he is a divine being. What are counted as Elohim in Judaism include divine beings such as the preincarnate Messiah, and the angels.
Now that it has been established that Elohim means God Family (or divine group) meaning a range of heavenly entities, we can establish who the Messiah is and that he is not Jehovah, but he is part of the Elohim (Heavenly Group).
Part 2: Who is the Messiah?
As part of the Elohim as defined above, excerpt’s from the Jewishencyclopedia.com article on “Messiah†below gives an insight on the preincarnate Messiah as part of “the†Elohim:
1. The Heavenly Messiah:
The oldest apocalypse in which the conception of a preexistent heavenly Messiah is met with is the Messiological section of the Book of Enoch (37-71) of the first century B.C. The Messiah is called "the Son of Man," and is described as an angelic being, his countenance resembling a man's, and as occupying a seat in heaven beside the Ancient of Days (46:1), or, as it is expressed in (39:7), "under the wings of the Lord of spirits."
*(Note GWS): Messiah is described as a divine one (Elohim) who sits beside (a supporting position) Jehovah (EL). The Book of Enoch was a very important religious document in the centuries surrounding the birth of Jesus. It is even referenced to in Jude 1:14, so its weight is important.
In ch. 48:3, 6, 49:2b it is stated that "His name was called before the Lord of spirits before the sun and the signs of the zodiac were created, and before the stars of heaven were made"; that "He was chosen and hidden with God before the world was created, and will remain in His presence forevermore". He is represented as the embodiment of justice and wisdom and as the medium of all God's revelations to men (46:3; 49:1, 2a, 3). At the end of time the Lord will reveal him to the world and will place him on the throne of His glory in order that he may judge all creatures in accordance with the end to which God had chosen him from the beginning. When he rises for the judgment all the world will fall down before him, and adore and extol him, and give praise to the Lord of spirits. The angels in heaven also, and the elect in the Garden of Life, will join in his praise and will glorify the Lord. "He will judge all hidden things, and no one will be able to make vain excuses to him"; he will judge also Azazel, with all his associates and all his hosts. The wicked ones of the earth, especially all kings and potentates, he will give over to damnation, but for the just and chosen ones he will prepare eternal bliss, and he will dwell in their midst for all eternity (45:3, 4; 46:4-6; 48:4-10; 49:4; 51:3; 55:4; 61:7- 62:14).
2. Heavenly Preexistence of the Messiah:
The conception of the preexistent Messiah is met with in Pesiḳ. R. 33, 36. In accordance with the Messiological section of Enoch the former of these two passages says: "At the beginning of the creation of the world was born the King Messiah, who mounted into God's thoughts before the world was made"; and in the latter passage it is related that God contemplated the Messiah and his works before the creation of the world and concealed him under His throne; that Satan, having asked God who the Light was under His throne, was told it was the one who would bring him to shame in the future, and, being then allowed, at his request, to see the Messiah, he trembled and sank to the ground, crying out, "Truly this is the Messiah who will deliver me and all heathen kings over to hell." God calls the Messiah "Ephraim, my righteous Messiah."
The preexistent Messiah is presented also in the Haggadah (Pes. 54a; Ned. 39a; Yalḳ. i. 20; et al.), where the name of the Messiah is included among the seven things created before the world was made, and where he is called "Yinnon," reference being made to Ps 72:17.
3. Memra:
The Christian Interpretation of John 1:1-3:
Jhn 1:1 In the beginning was the Word (Jesus), and the Word (Jesus) was with God, and the Word (Jesus) was God.
Jhn 1:2 The same (Jesus) was in the beginning with God.
Jhn 1:3 All things were made by him (Jesus); and without him (Jesus) was not any thing made that was made.
The Jewish Interpretation of John 1:1-3:
Jhn 1:1 In the beginning was the (Memra), and the (Memra) was with Jehovah, and the (Memra) was Elohim(part of the heavenly group).
Jhn 1:2 The (Memra) was in the beginning with Jehovah.
Jhn 1:3 All things were made by the (Memra); and without the (Memra) was not any thing made that was made.
Note (GWS): By using the Jewish interpretation of the terms defined in Deu 6:4, John 1:1-3 takes on a whole different meaning than given by the traditional Christian interpretation. In Western interpretation of the Greek translation, John 1:1 can only be interpreted in terms of “Jesus is God†but, since John was a Hebrew, the verse must be translated using Hebrew terms….once this is done, the proper perspective is obtained.
From the article “Memra†as copied from http://www.Jewishencyclopedia.com:
"The Word," in the sense of the creative or directive word or speech of God manifesting His power in the world of matter or mind; a term used especially in the Targum as a substitute for "the Lord" when an anthropomorphic expression is to be avoided.
*(Note GWS): What the opening statement is suggesting is that Jehovah who is Holy, because of his glory, cannot deal with man on a personal/physical level. Therefore the active Memra of God is used in his place when dealing with man.
Biblical Data:
In Scripture "the word of the Lord" commonly denotes the speech addressed to patriarch or prophet (Gen. 15:1; Num. 12:6, 23:5; I Sam. 3:21; Amos 5:1-8); but frequently it denotes also the creative word: "By the word of the Lord were the heavens made" (Ps. 33:6; comp. "For He spake, and it was done"; "He sendeth his word, and melteth them [the ice]"; "Fire and hail; snow, and vapors; stormy wind fulfilling his word"; Ps. 33:9, 147:18, 148:8). In this sense it is said, "For ever, O Lord, thy word is settled in heaven" (Ps. 119:89). "The Word," heard and announced by the prophet, often became, in the conception of the seer, an efficacious power apart from God, as was the angel or messenger of God: "The Lord sent a word into Jacob, and it hath lighted upon Israel" (Isa. 9:7 [A. V. 8], 55:11); "He sent his word, and healed them" (Ps. 107:20); and comp. "his word runneth very swiftly" (Ps. 147:15).
Memra, as the Personification of the Word:
1. In Apocryphal and Rabbinical Literature:
While in the Book of Jubilees, 12:22, the word of God is sent through the angel to Abraham, in other cases it becomes more and more a personified agency: "By the word of God exist His works" (Ecclus. [Sirach] 42:15); "The Holy One, blessed be He, created the world by the 'Ma'amar'" (Mek., Beshallaḥ, 10, with reference to Ps. 33:6). Quite frequent is the expression, especially in the liturgy, "Thou who hast made the universe with Thy word and ordained man through Thy wisdom to rule over the creatures made by Thee" (Wisdom 9:1; comp. "Who by Thy words causest the evenings to bring darkness, who openest the gates of the sky by Thy wisdom"; . . . "who by His speech created the heavens, and by the breath of His mouth all their hosts"; through whose "words all things were created"; see Singer's "Daily Prayer-Book," pp. 96, 290, 292). So also in IV Esdras 6:38 ("Lord, Thou spakest on the first day of Creation: 'Let there be heaven and earth,' and Thy word hath accomplished the work"). "Thy word, O Lord, healeth all things" (Wisdom 16:12); "Thy word preserveth them that put their trust in Thee" (l.c. 16:26). Especially strong is the personification of the word in Wisdom 18:15: "Thine Almighty Word leaped down from heaven out of Thy royal throne as a fierce man of war." The Mishnah, with reference to the ten passages in Genesis (ch. 1) beginning with "And God said," speaks of the ten "ma'amarot" (= "speeches") by which the world was created (Abot 5:1; comp. Gen. R. 4:2: "The upper heavens are held in suspense by the creative Ma'amar"). Out of every speech ["dibbur"] which emanated from God an angel was created (Ḥag. 14a). "The Word ["dibbur"] called none but Moses" (Lev. R. 1:4, 5). "The Word ["dibbur"] went forth from the right hand of God and made a circuit around the camp of Israel" (Cant. R. 1:13).
Note (GWS): The Memra is “a personified Agentâ€Â, God’s representative as is God himself were there.
2. In the Targum:
In the Targum the Memra figures constantly as the manifestation of the divine power, or as God's messenger in place of God Himself, wherever the predicate is not in conformity with the dignity or the spirituality of the Deity. Instead of the Scriptural "You have not believed in the Lord," Targ. Deut. 1:32 has "You have not believed in the word of the Lord"; instead of "I shall require it [vengeance] from him," Targ. Deut. 18:19 has "My word shall require it." "The Memra," instead of "the Lord," is "the consuming fire" (Targ. Deut. 9:3; comp. Targ. Isa. 30:27). The Memra "plagued the people" (Targ. Yer. to Ex. 32:35). "The Memra smote him" (II Sam. 6:7; comp. Targ. I Kings 18:24; Hos. 13:14; et al.). Not "God," but "the Memra," is met with in Targ. Ex. 19:17 (Targ. Yer. "the Shekinah"; comp. Targ. Ex. 25:22: "I will order My Memra to be there"). "I will cover thee with My Memra," instead of "My hand" (Targ. Ex. 33:22). Instead of "My soul," "My Memra shall reject you" (Targ. Lev. 26:30; comp. Isa. 1:14, 42:1; Jer. 6:8; Ezek. 23:18). "The voice of the Memra," instead of "God," is heard (Gen. 3:8; Deut. 4:33, 36; 5:21; Isa. 6:8; et al.). Where Moses says, "I stood between the Lord and you" (Deut. 5:5), the Targum has, "between the Memra of the Lord and you"; and the "sign between Me and you" becomes a "sign between My Memra and you" (Ex. 31:13, 17; comp. Lev. 26:46; Gen. 9:12; 17:2, 7, 10; Ezek. 20:12). Instead of God, the Memra comes to Abimelek (Gen. 20:3), and to Balaam (Num. 23:4). His Memra aids and accompanies Israel, performing wonders for them (Targ. Num. 23:21; Deut. 1:30, 33:3; Targ. Isa. 63:14; Jer. 31:1; Hos. 9:10 [comp. 11:3, "the messenger-angel"]). The Memra goes before Cyrus (Isa. 45:12). The Lord swears by His Memra (Gen. 21:23, 22:6, 24:3; Ex. 32:13; Num. 14:30; Isa. 45:23; Ezek. 20:5; et al.). It is His Memra that repents (Targ. Gen. 6:6, 8:21; I Sam. 15:11, 35). Not His "hand," but His "Memra has laid the foundation of the earth" (Targ. Isa. 48:13); for His Memra's or Name's sake does He act (l.c. 48:11; II Kings 14:34). Through the Memra God turns to His people (Targ. Lev. 26:90; II Kings 13:23), becomes the shield of Abraham (Gen. 15:1), and is with Moses (Ex. 3:12; 4:12, 15) and with Israel (Targ. Yer. to Num. 10:35, 36; Isa. 63:14). It is the Memra, not God Himself, against whom man offends (Ex. 16:8; Num. 14:5; I Kings 8:50; II Kings 19:28; Isa. 1:2, 16; 45:3, 20; Hos. 5:7, 6:7; Targ. Yer. to Lev. 5:21, 6:2; Deut. 5:11); through His Memra Israel shall be justified (Targ. Isa. 45:25); with the Memra Israel stands in communion (Targ. Josh. 22:24, 27); in the Memra man puts his trust (Targ. Gen. 15:6; Targ. Yer. to Ex. 14:31; Jer. 39:18, 49:11).
Note (GWS): How many of the bolded statements about the Memra can be seen as descriptions of Jesus?
3. Mediatorship:
Like the Shekinah (comp. Targ. Num. 23:21), the Memra is accordingly the manifestation of God. "The Memra brings Israel nigh unto God and sits on His throne receiving the prayers of Israel" (Targ. Yer. to Deut. 4:7). It shielded Noah from the flood (Targ. Yer. to Gen. 7:16) and brought about the dispersion of the seventy nations (l.c. 11:8); it is the guardian of Jacob (Gen. 28:20-21, 35:3) and of Israel (Targ. Yer. to Ex. 12:23, 29); it works all the wonders in Egypt (l.c. 13:8, 14:25); hardens the heart of Pharaoh (l.c. 13:15); goes before Israel in the wilderness (Targ. Yer. to Ex. 20:1); blesses Israel (Targ. Yer. to Num. 23:8); battles for the people (Targ. Josh. 3:7, 10:14, 23:3). As in ruling over the destiny of man the Memra is the agent of God (Targ. Yer. to Num. 27:16), so also is it in the creation of the earth (Isa. 45:12) and in the execution of justice (Targ. Yer. to Num. 33:4). So, in the future, shall the Memra be the comforter (Targ. Isa. 65:13): "My Shekinah I shall put among you, My Memra shall be unto you for a redeeming deity, and you shall be unto My Name a holy people" (Targ. Yer. to Lev. 22:12). "My Memra shall be unto you like a good plowman who takes off the yoke from the shoulder of the oxen"; "the Memra will roar to gather the exiled" (Targ. Hos. 11:5, 10). The Memra is "the witness" (Targ. Yer. 29:23); it will be to Israel like a father (l.c. 31:9) and "will rejoice over them to do them good" (l.c. 32: 41). "In the Memra the redemption will be found" (Targ. Zech. 12:5). "The holy Word" was the subject of the hymns of Job (Test. of Job, 12:3, ed. Kohler).
4. The Jewish Law of Agency:
The Law of Agency deals with the status of a person (known as the agent) acting by direction of another (the principal), and thereby legally binding the principal in his connection with a third person. The person who binds a principal in this manner is his agent, known in Jewish law as sheluaḥ or sheliaḥ (one that is sent): the relation of the former to the latter is known as agency (sheliḥut). The general principle is enunciated thus: A man's agent is like himself (Ḳid. 41b).
1. Appointment:
1. Under the Jewish law an agent may be appointed without the formality of writing, that is, by spoken words; and witnesses are not needed to give effect to these words, except to prove, in case of dispute, that authority had been given, and the extent of such authority. The standard authorities draw this conclusion from the remark in Ḳiddushin, 65b, that witnesses are needed only to meet denials.
Note (GWS): Jesus was given full authority to act on God’s behalf having the criteria met above met in God’s proclaimation:
Mat 17:5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
An agent may appoint a subagent (Ḳid. 41a); but under the Roman, as well as under the English-American law, he can do so only by special authorization. Probably this would also have been the ruling under the rabbinic law; but both the Talmud and the standard authorities are silent as to the conditions allowing the appointment of a subagent.
Note (GWS): Jesus gives authority to his disciples to act as subagents:
Mat 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Act 1:8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
The authority of a subagent is not terminated by the death of the intermediate, but only by the decease of the principal.
Note (GWS): Even though Jesus the Agent of God was crucified, the Apostles who became subagents of Jesus are still the subagents of God.
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Note (GWS): In Short, the Word (Memra) of Jehovah is his Agent when dealing with man on a personal level. Jehovah mindful that sinful man can not behold him directly and live, sends his Memra to conduct his business. In the Old Testament, Jehovah sent the Memra in the form of an Angel to converse/deal with man. In the New Testement, the Memra in the flesh is none other than Jesus, who being the Agent (sent one) of Jehovah, teaches Torah to his disciples as if God himself were standing there.
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